Chinese
大正藏第 31 册 No. 1616 十八空论 No. 1616 十八空论(亦十六亦十八亦十四亦十七) 龙树菩萨造 陈天竺三藏真谛译 问空无分别。云何得有十八种耶。答为显人法二无我。是一切法通相。今约诸法。种类不同。开为十八。何者。一内空。二外空。三内外空。四大空。五空空。六真实空。七有为空。八无为空。九毕竟空。十无前后空。十一不舍离空。十二佛性空。十三自相空。十四一切法空。十五无法空。十六有法空。十七无法有法空。十八不可得空。合此十八为十六空。凡有两义故。立十六空。一体二用。第一内空。亦名受者空。凡夫二乘谓六入为受者。以能受六尘果报故。今明但有六根。无有能执。以无执故。言受者空也。 第二外空。亦名所受空。离六外入无别法为可受者也。若诸众生所受所用。但是六尘。内既无人能受。外亦无法可受。即人法俱空。唯识无境。故名外空。以无境故。亦无有识。即是内空。六入无识。即是无人。无有根尘。即是无法。故内外二空。两义相成也。 第三内外空。谓身空也。此身四大为内外所依。内依即六根若五根。皆有净色及意根。并依此身。故名内依。外依者。谓外六尘。若己身四大。唯除 现代汉语译本 大正藏第 31 册 No. 1616 十八空论 No. 1616 十八空论(亦十六亦十八亦十四亦十七) 龙树菩萨造 陈天竺三藏真谛译 问：空没有分别，为什么会有十八种空呢？ 答：为了显示人无我和法无我，这是一切法的共通相。现在根据诸法的种类不同，开立为十八种空。是哪十八种呢？第一是内空，第二是外空，第三是内外空，第四是大空，第五是空空，第六是真实空，第七是有为空，第八是无为空，第九是毕竟空，第十是无前后空，第十一是不舍离空，第十二是佛性空，第十三是自相空，第十四是一切法空，第十五是无法空，第十六是有法空，第十七是无法有法空，第十八是不可得空。总合这十八种空为十六空，凡是有两种意义的缘故，设立十六空，一体二用。第一内空，也叫做受者空。凡夫和二乘认为六入（眼、耳、鼻、舌、身、意）是受者，因为它们能够领受六尘（色、声、香、味、触、法）的果报。现在说明只有六根，没有能够执取的。因为没有执取，所以说受者是空的。 第二外空，也叫做所受空。离开六外入（色、声、香、味、触、法）没有别的法可以被领受。如果众生所领受所使用的，都只是六尘。内部既然没有人能够领受，外部也没有法可以被领受，就是人法都空，唯有识而没有境。所以叫做外空。因为没有境，也就没有识，就是内空。六入没有识，就是没有人。没有根尘，就是没有法。所以内外二空，两种意义互相成就。 第三内外空，指的是身体是空的。这个身体以四大（地、水、火、风）为内外所依。内依就是六根，或者说是五根，都有净色以及意根，并且依此身体，所以叫做内依。外依指的是外面的六尘，或者说是自身的四大，唯独除了...
English
English version Taisho Tripitaka Volume 31, No. 1616 Eighteen Aspects of Emptiness No. 1616 Eighteen Aspects of Emptiness (Also Sixteen, Eighteen, Fourteen, or Seventeen) Composed by Bodhisattva Nagarjuna (Longshu Pusa) Translated by Tripitaka Master Paramartha of Chen Dynasty, India Question: Emptiness has no distinctions. How can there be eighteen kinds? Answer: To reveal the non-self of persons and the non-self of phenomena, which is the common characteristic of all dharmas. Now, based on the different kinds of dharmas, eighteen kinds of emptiness are established. What are they? First is inner emptiness (neikong), second is outer emptiness (waikong), third is inner-outer emptiness (neiwaikong), fourth is great emptiness (dakong), fifth is emptiness of emptiness (kongkong), sixth is ultimate emptiness (zhenshikong), seventh is conditioned emptiness (youweikong), eighth is unconditioned emptiness (wuweikong), ninth is complete emptiness (bijingkong), tenth is emptiness of no beginning and no end (wuqianhoukong), eleventh is undispersed emptiness (busheli kong), twelfth is nature emptiness (foxingkong), thirteenth is self-nature emptiness (zixiangkong), fourteenth is all-dharma emptiness (yiqiefakong), fifteenth is no-dharma emptiness (wufakong), sixteenth is existing-dharma emptiness (youfakong), seventeenth is no-dharma existing-dharma emptiness (wufayoufakong), and eighteenth is unobtainable emptiness (bukedekong). Combining these eighteen kinds of emptiness makes sixteen kinds of emptiness. Generally, there are two meanings, hence the establishment of sixteen kinds of emptiness, one substance with two functions. The first, inner emptiness, is also called 'emptiness of the receiver'. Ordinary people and those of the Two Vehicles consider the six entrances (eye, ear, nose, tongue, body, and mind) as receivers because they can receive the karmic results of the six dusts (form, sound, smell, taste, touch, and dharma). Now it is explained that there are only the six roots, and there is no one who can grasp. Because there is no grasping, it is said that the receiver is empty. The second, outer emptiness, is also called 'emptiness of what is received'. Apart from the six external entrances (form, sound, smell, taste, touch, and dharma), there is no other dharma that can be received. If all that sentient beings receive and use are only the six dusts, since internally there is no one who can receive, and externally there is no dharma that can be received, then both persons and dharmas are empty. Only consciousness exists, without an object. Therefore, it is called outer emptiness. Because there is no object, there is also no consciousness, which is inner emptiness. The six entrances have no consciousness, which means there is no person. Without roots and dusts, there is no dharma. Therefore, inner and outer emptiness, the two meanings, complement each other. The third, inner-outer emptiness, refers to the emptiness of the body. This body relies on the four great elements (earth, water, fire, and wind) as its inner and outer support. The inner support is the six roots, or the five roots, all of which have pure form and the mind root, and rely on this body. Therefore, it is called inner support. The outer support refers to the external six dusts, or the four great elements of one's own body, except for... --------------------------------------------------------------------------------
Chinese
五根净色。所余色香等。属外六尘。摄持于五根故称为外。非谓离身之外也。此身能持根尘。故名为依。根尘所依也。此根及非根。皆悉是空故。名内外空也。 第四大空。谓身所迁托。即器世界。十方无量无边。皆悉是空。故名大空。 第五空空。能照真之相。会前四空。从境得名。呼为空智。空智亦空。故立空空。 第六真实空。谓真境空。行者见内外皆空。无人无法。此境真实。立真实名。由分别性。性不可得。名分别性。性空即真实空也。此六空辩。空体自成次第。一受者空。二所受空。三自身空。四身所住处空。五能照空。六所观境空也。前四皆是所观境空。第五能观智空。第六所分别境界相貌空。又前四所知。第五能知。第六所知相貌。第五智空治前四境。四境是空。第六真空。治第五智故智成空。若无第五智空治前四境。则有人有法。是分别性。由此智见前境。是无人无法。即治前境。若无第六境空治第五智。此智既但真解。还成分别性故。言第六真实空。名为治智也。 第二义明空自有十二。一者行空。二非行空。菩萨学此两空为得二种善法。一谓善道。二谓善果。道即三十七品等。善果即是菩提等也。行空者。明三乘诸道无人法。非真实。非虚妄。离此四种心。是名善因 现代汉语译本 五根清净的色法（五根：眼、耳、鼻、舌、身五种感觉器官；色法：可见的物质形态）。其余的色、香等，属于外六尘（六尘：色、声、香、味、触、法六种外界事物）。因为它们被五根所摄取和执持，所以称为‘外’，并非指在身体之外。这个身体能够执持根和尘，所以名为‘依’，是根和尘所依赖之处。这五根以及非根（指意识），都完全是空性的，所以称为‘内外空’。 第四大空，指的是身体所依托之处，也就是器世界（器世界：众生所居住的物质世界）。十方无量无边，都完全是空性的，所以名为‘大空’。 第五空空，能够照见真如的相状。会合前面的四空，从境界上得名，称为空智（空智：证悟空性的智慧）。空智也是空性的，所以建立‘空空’。 第六真实空，指的是真如境界的空性。修行者见到内外皆空，无人无法。这个境界是真实的，所以立名为‘真实’。由于分别性（分别性：对事物进行区分和判断的性质），其自性不可得，所以名为分别性空，也就是真实空。这六空的辨析，空性的本体自然形成次第：一是受者空，二是所受空，三是自身空，四是身所住处空，五是能照空，六是所观境空。前四种都是所观境界的空性，第五种是能观智慧的空性，第六种是所分别境界相貌的空性。另外，前四种是所知，第五种是能知，第六种是所知相貌。第五种智慧的空性，用来对治前四种境界，四种境界是空性的。第六种真空，用来对治第五种智慧，所以智慧也成为空性。如果没有第五种智慧的空性来对治前四种境界，就会有人有法，这就是分别性。通过这种智慧见到前面的境界，是无人无法，就对治了前面的境界。如果没有第六种境界的空性来对治第五种智慧，这种智慧就只是片面的理解，仍然会成为分别性，所以说第六真实空，名为对治智慧。 第二义是说明空性自身有十二种。第一是行空，第二是非行空。菩萨学习这两种空性，是为了获得两种善法：一是善道，二是善果。善道就是三十七道品等，善果就是菩提等。行空，是说明三乘（三乘：声闻乘、缘觉乘、菩萨乘）的各种道，无人无法，不是真实的，也不是虚妄的。远离这四种心，就叫做善因。
English
English version The five pure sense faculties (五根: the five sense organs - eyes, ears, nose, tongue, and body; 净色: pure form). The remaining forms, smells, etc., belong to the external six sense objects (六尘: the six external objects - form, sound, smell, taste, touch, and dharma). Because they are grasped and held by the five sense faculties, they are called 'external,' not meaning outside the body. This body can hold the sense faculties and sense objects, so it is called 'support' (依), the place where the sense faculties and sense objects rely. These sense faculties and non-faculties (referring to consciousness) are all empty, so they are called 'internal and external emptiness' (内外空). The fourth, great emptiness (大空), refers to what the body relies on, which is the world of vessels (器世界: the material world where sentient beings live). The ten directions are immeasurable and boundless, all completely empty, so it is called 'great emptiness.' The fifth, emptiness of emptiness (空空), can illuminate the aspect of true suchness. Combining the previous four emptinesses, it is named from the perspective of the object, called empty wisdom (空智: the wisdom of realizing emptiness). Empty wisdom is also empty, so 'emptiness of emptiness' is established. The sixth, true emptiness (真实空), refers to the emptiness of the realm of true suchness. Practitioners see that both internal and external are empty, there is no person and no dharma. This realm is true, so it is named 'true.' Because of the nature of discrimination (分别性: the nature of distinguishing and judging things), its self-nature is unattainable, so it is called emptiness of the nature of discrimination, which is true emptiness. The analysis of these six emptinesses, the essence of emptiness naturally forms an order: first, the emptiness of the receiver; second, the emptiness of what is received; third, the emptiness of oneself; fourth, the emptiness of the place where the body resides; fifth, the emptiness of the illuminator; sixth, the emptiness of the object being observed. The first four are the emptiness of the object being observed, the fifth is the emptiness of the observing wisdom, and the sixth is the emptiness of the appearance of the object being discriminated. In addition, the first four are what is known, the fifth is the knower, and the sixth is the appearance of what is known. The emptiness of the fifth wisdom is used to counteract the first four realms, the four realms are empty. The sixth, true emptiness, is used to counteract the fifth wisdom, so wisdom also becomes empty. If there is no emptiness of the fifth wisdom to counteract the first four realms, there will be person and dharma, which is the nature of discrimination. Through this wisdom, seeing the previous realm, there is no person and no dharma, which counteracts the previous realm. If there is no emptiness of the sixth realm to counteract the fifth wisdom, this wisdom is only a one-sided understanding and will still become the nature of discrimination, so it is said that the sixth true emptiness is called counteracting wisdom. The second meaning is to explain that emptiness itself has twelve types. The first is action emptiness (行空), and the second is non-action emptiness (非行空). Bodhisattvas learn these two emptinesses in order to obtain two kinds of good dharmas: one is the good path, and the other is the good result. The good path is the thirty-seven factors of enlightenment, etc., and the good result is Bodhi, etc. Action emptiness explains that the various paths of the three vehicles (三乘: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) have no person and no dharma, are not real, and are not false. Being away from these four minds is called a good cause. --------------------------------------------------------------------------------
Chinese
。为得此善因。是故菩萨学观行空。非行空者。谓二种善果。即余无余涅槃。若有余除集。此果则离四种颠倒。非是常乐我净。若无余灭苦。即是常乐我净。此第七第八两空。是净菩萨自度。初得道后一得果。 第三毕竟空。为恒利益他菩萨修空。毕竟恒欲利他。至众生尽。誓恒教化。此心有着。今此观心。此心定令舍毕竟之心。自然利益。方是真实智名毕竟空也。若作毕竟心。能为利益。不作不益。不复自然。恒利益不空。此毕竟之心。是智第九名毕竟空。 第四无前后空。亦名无始空。为成毕竟空利益他故。不前后即无始终。菩萨若不解其是空。则生疲厌之心舍弃生死。既见生死是空。则不分别前之与后。及以始终既不分别始终。则于短于长心无忧喜。于长不忧。闻短不喜。既离忧喜。则能不舍生死。以不舍故。毕竟利益乃得成也。是故第十观无始空。 第五不舍离空。菩萨修学此定止。为功德善根无尽。何以故。一切诸佛于无余涅槃中。亦不舍功德善根门。有流果报已尽。功德善根本为化物故。恒有此用。如来虽入涅槃。犹随众生机缘。现应化两身。导利含识。即是更起心义。故众生不尽应化之用亦不尽。故言虽入无余而不舍功德善根也。若二乘入灭。无更起心。以慈悲薄少。不化众生。若 现代汉语译本：为了获得这种善因，所以菩萨学习观行空性。这里说的‘非行空者’，指的是两种善果，即有余涅槃和无余涅槃。如果还有余，去除集谛，那么这种果报就脱离了四种颠倒（常、乐、我、净的颠倒）。如果无余，灭尽苦，那就是常、乐、我、净。这第七和第八两种空性，是清净菩萨自我解脱的方式：初次是得道，之后是证果。 第三是毕竟空。为了恒常利益他人，菩萨修习空性。毕竟是恒常想要利益他人，直到众生全部度尽，发誓恒常教化。如果心中执着于此，现在就用这种观心的方式，一定要舍弃这种‘毕竟’之心，自然而然地利益他人，才是真正的智慧，名为毕竟空。如果执着于‘毕竟’之心，能利益时才利益，不能利益就不利益，就不是自然而然的恒常利益，这就不空。这种‘毕竟’之心，是智慧的第九种，名为毕竟空。 第四是无前后空，也叫无始空。为了成就毕竟空，利益他人，不分前后，也就是没有始终。菩萨如果不理解这一点是空性，就会生起疲惫厌倦之心，舍弃生死。既然见到生死是空性，就不分别前和后，以及始终。既然不分别始终，对于时间的长短，心中就没有忧愁和喜悦。对于长的时间不忧愁，听到短的时间也不喜悦。既然远离了忧愁和喜悦，就能不舍弃生死。因为不舍弃，毕竟利益才能成就。所以第十种观是无始空。 第五是不舍离空。菩萨修学这种定止，是为了功德善根没有穷尽。为什么呢？一切诸佛在无余涅槃中，也不舍弃功德善根之门。有漏的果报已经穷尽，功德善根本是为了教化众生，所以恒常有这种作用。如来虽然进入涅槃，仍然随着众生的机缘，显现应化两身，引导利益有情众生，这就是再次生起心的意义。所以众生没有穷尽，应化之用也没有穷尽。所以说虽然进入无余涅槃，也不舍弃功德善根。如果二乘入灭，没有再次生起心，因为慈悲浅薄，不教化众生。如果